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The early days of Christianity

2.1. Hellenistic influences

An ingenious and learned school, formed at Alexandria, had contrived, by a system of allegorical interpretation, to infuse Platonism into the Old Testament, the school at Jerusalem had been growing increasingly rigid, and interdicted any such daring exegesis.

In the first centuries of our current calendar the influence of the Greek culture in the Roman Realm was still noticeable and guarded Greece its cultural inheritance one of the most important universities of the Roman Realm which stood in Athens.

Sophists (sophistēs, meaning “wise-ist, one who does wisdom,” and σοφός, sophós means “wise man”) were a category of traveling teachers who specialized in using the tools of philosophy and rhetoric for the purpose of teaching arete — excellence, or virtue — predominantly to young statesmen and nobility. As itinerant intellectuals they taught courses in various subjects, speculated about the nature of language and culture and employed rhetoric to achieve their purposes, generally to persuade or convince others which could be of good use for the youngsters to be able to have their say in the official meetings or ekklèsia (Ecclesia)

Many sophists’ questioned the existence and roles of traditional deities and investigated into the nature of the heavens and the earth, which prompted a popular reaction against them. The attacks of some of their followers against Socrates prompted a vigorous condemnation from his followers, including Plato the most famous student of Socrates, and Xenophon. The sophists became considered greedy instructors who used rhetorical sleight-of-hand and ambiguities of language in order to deceive, or to support fallacious reasoning. according to some the sophist was not concerned with truth and justice, but instead looked for power.

Jesus clearly taught that Jehovah is “the only true God” and that the human soul is mortal. (John 17:3; Matthew 10:28) Yet, with the death of the apostles and the weakening of the organizational structure, such clear teachings were corrupted as pagan doctrines infiltrated Christianity.

A key factor was the subtle influence of Greek philosophy. Explains The New Encyclopædia Britannica: “From the middle of the 2nd century AD Christians who had some training in Greek philosophy began to feel the need to express their faith in its terms, both for their own intellectual satisfaction and in order to convert educated pagans.” Once philosophically minded persons became Christians, it did not take long for Greek philosophy and “Christianity” to become inseparably linked.
As a result of this union, pagan doctrines such as the Trinity and the immortality of the soul seeped into tainted Christianity. These teachings, however, go back much farther than the Greek philosophers. The Greeks actually acquired them from older cultures, for there is evidence of such teachings in ancient Egyptian and Babylonian religions. As pagan doctrines continued to infiltrate Christianity, other Scriptural teachings were also distorted or abandoned.

Alexandria was full of Jews, the literary as well as commercial centre of the East, and the connecting link between the East and the West. There the largest libraries were collected; there the Jewish mind came into close contact with the Greek, and the religion of Moses with the philosophy of Plato and Aristotle. There Philo wrote, while Christ taught in Jerusalem and Galilee, and his works were destined to exert a great influence on Christian exegesis through the Alexandrian fathers.

During the fourth century Egypt was going to give to the church the Arian heresy, the Athanasian orthodoxy, and the monastic piety of St. Antony and St. Pachomius, which spread with irresistible force over Christendom.

The theological literature of Egypt was chiefly Greek. Most of the early manuscripts of the Greek Scriptures — including probably the invaluable Sinaitic and Vatican MSS. — were written in Alexandria. But already in the second century the Scriptures were translated into the vernacular language, in three different dialects. What remains of these versions is of considerable weight in ascertaining the earliest text of the Greek Testament.

To the Jews, that were the mostly receptive for Hellenic influences, belonged the priests. For many of them meant the accepting of the Hellenism a manner to have Judaism going with its time.

While many Jews accepted the Hellenism, a new group calling themselves Hasidim or Chassidim — devout people (literally “loving kindness”, diverted of the Hebrew חסידות (chassidoet), meaning “piety”) — encouraged people to keep stricter obedience to the Law of Moses. The first group of Hasidim, also called the Assideans or Hasideans (the Anglicized form, derived through the Greek asidaioi, of the Hebrew Hasidim, “the pious”, men endowed with grace (Psalm 39:5; 148:14)), were an ancient Jewish sect that developed between 300 B.C.E. and 175 B.C.E. They were the most rigid adherents of Judaism in contradistinction to those Jews who were beginning to be affected by Hellenistic influences. The Hasidim led the resistance to the Hellenizing campaign of Antiochus IV of Syria, and they figured largely in the early phases of the revolt of the Maccabees or Machabees, Jewish family of the 2d and 1st cent. B.C.E. that brought about a restoration of Jewish political and religious life. They are also called Hasmoneans or Asmoneans after their ancestor, Hashmon. Their ritual strictness has caused some to see them as forerunners of the Pharisees. Throughout the Talmudic period numerous figures were referred to as Hasidim. [4]

The Hellenization of the Jews in the pre-Hasmonean period was not universally resisted. Generally, the Jews accepted foreign rule when they were only required to pay tribute, and otherwise allowed to govern themselves internally. Nevertheless, Jews were divided between those favoring Hellenization and those opposing it, and were divided over allegiance to the Ptolemies or Seleucids. When the High Priest Simon II died in 175 BCE, conflict broke out between supporters of his son Onias III (who opposed Hellenization, and favored the Ptolemies) and his son Jason (who favored Hellenization, and favored the Seleucids). A period of political intrigue followed, with priests such as Menelaus bribing the king to win the High Priesthood, and accusations of murder of competing contenders for the title. The result was a brief civil war. The Tobiads, a philo-Hellenistic party, succeeded in placing Jason into the powerful position of High Priest. He established an arena for public games close by the Temple. (Ginzberg, Lewis. “The Tobiads and Oniads.”. Retrieved 2007-01-23. Jewish Encyclopedia.) Author Lee I. Levine notes, “The ‘piece de resistance’ of Judaean Hellenization, and the most dramatic of all these developments, occurred in 175 BCE, when the high priest Jason converted Jerusalem into a Greek polis replete with gymnasium and ephebeion (2 Maccabees 4). Whether this step represents the culmination of a 150-year process of Hellenization within Jerusalem in general, or whether it was only the initiative of a small coterie of Jerusalem priests with no wider ramifications, has been debated for decades.” (Levine, Lee I. Judaism and Hellenism in antiquity: conflict or confluence? Hendrickson Publishers, 1998. pp. 38–45. Via “The Impact of Greek Culture on Normative Judaism.”)

The ordinary people were disgusted by the Hellenised priests and chose more and more party for the Chassidim. There broke a period of martyrdom when Jews in the whole country were forced to go along or to settle with pagan happenings and offerings or to die.[5]

A gold multiple of “Unconquered Constantine” with Sol Invictus, struck in 313. The use of Sol’s image appealed to both the educated citizens of Gaul, who would recognize in it Apollo’s patronage of Augustus and the arts; and to Christians, who found solar monotheism less objectionable than the traditional pagan pantheon

Constantine (C., Flavius Valerius Constantinus) was during the decline period of the Roman Realm the Big Emperor (306–337 C. T.) and tried to merge Christianity with particular pagan customs and doctrines. He undertook the first steps to make this merger religion as the official state religion. Accordingly Greece became a part of Christendom. He moved the capital of the realm of Rome to Byzantium, which he named in honour of himself Constantinople.

In 321 C. T. Constantine ordained that the Sunday (Lat.: dies Solis, an old title that was connected with astrology and sun worshipping, not Sabbatum [Sabbath] or dies Domini [day of the Lord]) would be a day of rest for everybody, except for the farmers. Constantine moreover placed Sunday under the protection of the State. Constantine speaks not of the day of the Lord, but of the everlasting day of the sun as the believers in Mithras also observed Sunday as well as Christmas.

The winged sun was an ancient (3rd millennium BC) symbol of Horus, later identified with Ra

Belief in the old polytheism had been shaken; in more stolid natures, as Roman EmperorDiocletian, it showed its strength only in the form of superstition, magic, and divination. Probably many of the more noble-minded recognized the truth contained in Judaism and Christianity, but believed that they could appropriate it without being obliged on that account to renounce the beauty of other worships. Such a man was the Emperor Alexander Severus; another thus minded was Aurelian, whose opinions were confirmed by Christians like Paul of Samosata. Not only Gnostics and other heretics, but Christians who considered themselves faithful, held in a measure to the worship of the sun. Constantine cherished this mistaken belief.[6]

Some Jews are known to have engaged in non-surgical foreskin restoration in order to join the dominant cultural practice of socializing naked in the gymnasium, where their circumcisionwould have been a social stigma.

Next: The early days of Christianity 2.2.1. Politics and power first priority

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